Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	worst_a	write_v	56	3	5.2348	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00594	Cygnea cantio: or, Learned decisions, and most prudent and pious directions for students in divinitie; delivered by our late soveraigne of happie memorie, King Iames, at White Hall a few weekes before his death.	Featley, Daniel, 1582-1645.	1629 (1629)	STC 10731; ESTC S120658	15,410	50

both satisfied and I humbly desired his Majestie that hee would bee pleased to resolve us in what sense those words of Saint Luke 21. 52. were to bee taken And Iesus increased in wisedome and stature and favour with God and man For if Christ increased in wisedome and knowledge he had then more knowledge in his riper yeares then hee had in his Infancy and if he had lesse knowledge in his younger yeares then in his elder it seemeth that we may without any disparagement to his omniscience according to his divine nature attribute comparative ignorance or rather nescience to him according to his humane nature This knot his Majesty thus dexterously untied In the same verse saith his Majiesty it followeth That he increased in favour with God now saith he was not Christ alwayes in highest and greatest favour with God Did God favour and love him more at one time then another Doubtless not yet is he said truly to increase in favour with God because God more manifested declared his love favor unto him by the effects and outward tokens thereof as he grew in yeares so likewise may he be said to grow and increase in wisedome and knowledge because he more manifested and declared his wisedome and knowledge as he came to riper age To this observation of his Majesty I replyed I could not imagine any thing that might with any colour be objected against it save onely that it is said in the same place That Iesus increased in wisedome and stature but his growth and increase in stature was not onely in appearance to the world but in truth and properly and therefore his growth and increase in wisedome might be conceived to be reall and in inward habit and not only in outward manifestation thereof To this his Majestie sayd that these words He increased in wisedome may as wel be interpreted by the other He grew in favor as by these He grew in stature yet said he Christ might also be said truly to increase in wisedome and knowledge in himselfe as hee did in stature If wee speake of experimentall knowledge whereof S. Paul saith Heb 5. 6. That he learned obedience by the things he suffered but from this increase in experimentall knowledge none could inferre any ignorance at all in Christ because though he knew not some things experimentally in his Infancy which he knew afterwards in his riper yeares yet he knew the selfe same things before otherwise by his divine knowledge and by his habitall infused humane The last point questioned by his Majestie in M. Cromptons book was his undertaking to vindicate St. Augustine from the imputatioon of being durus pater infantum a hard censurer of poore children dying unbaptized whom hee excludeth from all hope of salvation Although saith his Majesty I like it better especially in a yong Divine to endevour to defend an ancient Father where the truth will bear it then like Cham to seeke to discouer the nakednesse of the Fathers Yet I like not your defence of Saint Augustine in this particular because it is a knowne errour in him and you ought to have observed three Caveats in reading of Austine and other ancient Fathers workes First You should observe what they write out of their private opinion and what they deliver as the Iudgement of the Church When any of them goe alone it is not so safe following them but where wee have their unanimous and joynt consent in any materiall point we may more securely relie upon them All the Iesuites in the world shall never be able to produce the unanimous consent of the Fathers against us or for themselves in any substantiall point of Faith as I have maintained in my bookes against them Secondly That you should distinguish what the Fathers write dogmatically and what rhetorically For sometimes they may straine somewhat too far in flourish of exornation and we ought to make the best not the worst of their sayings Thirdly You should observe what they deliver in rofessed discourse and for positive doctrine and what they write in heate of opposition wherein sometimes through too much vehemency they over straine in their polemicall tractates against Heretickes For instance in this very point S. Austin in his worthy treatises extant in the seventh Tome of his workes in vehemently oppuguing those Heretickes that agree with our Arminians to wit the Pelagians who denyed originall sinne in Infants and consequently the necessity of Baptisme was so farre transported to urge the necessitie thereof that hee excludeth all Infants dying unbaptized from all hope of salvation Whether his Majesty received these Observations from any ancient Father or late judicious Writer Or whether the same spirit which directed them immediately instructed him I know not But after I tooke a note of these Cautions joyntly from his Majesties mouth I found thē severally delivered by divers renowned Authors The first by Vincentius Lirinensis adversus hareses Tunc operam dabit ut collatas inter se majorum consulat interrogétque sententias eorum duntaxat qui diversi licèt temporibus locis in unius tamen Ecclesiae Catholicae communione fide permanentes magistri probabiles extiterunt quicquid non unus aut duo tantum sed omnes pariter uno eod ●mque consensu apertè frequenter perseveranter tenuisse scripsi●e docuisse cognoverit id sibi quoque intelligat sine ulla dubitatione esse credendum The second Caution is so necessarie that even the most learned among our Adversaries subscribe unto it Sixtus Senenses saith Sae●e monuimus non esse concionatorum verba semper ●origore accipienda quo primùm ad aures auditorum perveniant multa enim declamatore per Heperbolen enunciant hoc interdum Chrysostomo contingit If C. Bellarm. and others of Sixtus Senensis profession had well observed this Caution of his they wold never have grounded any Article of Faith upon flowers of speech and Rhetoricall exornatiōs in the Fathers as they doe in the point of invocation of Saints which they build upon an Apostrophe nor the carnall eating of Christ with the mouth upon the Hyperboles of some of the Fathers viz. Nazianzen and Chrysostome In the last Caution his Majesty cōcurreth with great S. Basil who noteth it of Dionysius that he gave the first occasion and birth to the Error of the Anomaei by certaine speaches that fell from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not out of any evill minde he had to broach a new Heresie but out of an over vehement desire to contradict and confute Sabellius Sixtus Senenses and Vasques ingenuously confesse that many of the ancient Fathers in opposition to the Manichean Heresie of fatalitie spake too freely of mens free-will And doth not St. Ierome in heate of opposition to Vigilantius who too much undervalued Virginitie runne somewhat upon the other extreame by too highly extolling the same even to the disparaging in some sort of holy wedlocke It cannot likewise be denyed but that

holocaust that hath beene offered in this kinde in our memorie for ought I know VVhereupon the wits of the Citie which usually will be working upon such occasions have made a conceited Pageant And although even innocent mirth may bee subject to censure when the occasion rather presents matter of pensive or at least serious thoughts yet because the Embleme and Motto devised upon this occasion discovereth the affections of many that were there present I hold it not altogether unfit here to set them downe Saint Pauls Crosse is drawne at large and a number of men partly running away that they might not see such a spectacle partly weeping and wiping their eies to see a booke so full as they conceived of heavenly zeale and holy fire sacrificed in earthly and unhallowed flames their Motto was Ardebant sancti sceleratis ignibus ignes Et mista est flammae flamma profana piae In the middest of the area there is described a huge pile of bookes burning and on the one side the Author casting his bookes into the fire with this Motto Sancte nec invideo sine me liber ibis in ignē And on the other side a Popish shaveling Priest answering him with this motto in the next verse Hei mihi quod domino non licetire tuo Before the burning of the Bookes the Preacher at the Crosse declared divers erroneous assertions therein condemned as he said by Authoritie Among which that assertion in the fore-front Inter damnatos touching the deniall of the Sacrament to the sicke requiring it on their death-bed collected by consequences from some passages of that booke seemed to me most blame worthie For what law of God or man depriveth the sicke in their greatest extremitie of paines of body and troubles of minde of that unspeakeable comfort which the participating of the blessed Sacrament affordeth to all that worthily receive it What devout Christian would not desire with Simeon to take his Saviour into his hands before his departure that he might the more cheerfully sing his Nunc dimittis Is the Church so charitable to send the other Sacrament home to sicke infants and will any denie this Sacrament to men of ripe yeares hungring for this bread of life what though this Sacrament be not of like necessitie as the other is yet is it of as great vertue and greater comfort by present apprehension wherof men stand in great need amidst the temptations of Satan and terrors of conscience and feare of death and the strict account to bee given after death Who knoweth not that the Primitive Church tooke speciall care that all those who were taking their last journey to another world should be provided of this celestiall Viand which they call Viaticum morientium nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet such is the nature of misguided zeale that under colour of weeding out superstition it will pluck up by the rootes many plants of Paradise and acts of true Religion But because M. Elton himselfe hath now made his account before the supreame Iudge of all I will amplifie no longer upon this or any other error rehearsed out of those bookes published after his death nor enter anie action of unkindenesse against any concerning that businesse but burie all in his grave because though some of them perhaps intended much evil against me yet God through his Majesties grace and goodnesse hath turned it to good Plinie writeth of a marble Image of Diana set up in Chios the face whereof was so drawne by Art that the Goddess seemed to look sad upon her worshippers as they entred into her Temple but smiled upon them as they came out This Statua presenteth to mee a copie of his Majesties countenance in this busines which was sad and dreadfull at my comming to him but cheerfull and comfortable at my departing It is well knowne what a bitter storme fell at my first appearance before his Majestie which yet the day following through Gods mercie in whose hands the hearts of Kings are turned a golden shower which fell literally upon M. Crompton and allegorically upon me Seldome or never heard I especially on the sudden such apt solutions of knottie and intangled questions so pithie and sinewie Arguments such usefull observations such divine instructions from anie Chrysostome in our Church as I heard that day from his Majesties mouth Had not feare and sorrow for his Majesties displeasure much crazed my memorie and deaded my spirits at the present I should have caried away more and have given a better account of his Majesties learned resolutions and pious admonitions given to me and M. Crompton that day Now I can but present bracteolas sermonis purè aurei stricturas ingenii vere ignei THe first thing to my remembrance questioned touching M. Cromptons booke was a clause in my written defence that I was rather induced to licence the booke out of a respect to my Lord D. his Grace to whom the book is dedicated by his Chaplaine What a reason is this said his Majestie Is it an honour to my Lord D. to bee a patron of errors Is it any honour to me that the Arians in Polonia have dedicated one of their books to me containing damnable heresies I account it rather a dishonour and cannot with patience looke upon their dedication to mee For answer hereunto I humblie beseeched his Majestie that hee would bee pleased to heare that clause in my answer entirely read unto him VVhereupon my Lord of Durham reached me the paper wherein I read as followeth That although I found many errors in M. Crompton his booke for which I might have wholly rejected the booke yet I chose rather to purge those errors and mend those faults in the booke and therein used the helpe and advise of M. Cooke who lately set forth a Treatise of the same argument intituled S. Austines Religion to the end I might gratifie M. Crompton out of a respect to the Duke to whom the Booke was dedicated The next thing examined by his Majestie was the reason of the suppressing three of the Authors Sections whereof he complaineth in Print in the conclusion of his booke My answer to this charge was That I crossed out those Sections because they crossed the doctrine and discipline established in this Kingdome and savoured of that humour which never yet bred good blood in the Church And for proofe of my exceptions against those sections I produced the originall copie written with M. Cromptons owne hand which tendering to his Majestie he commanded M. Crompton to reade the first Section suppressed touching a paritie amongst the Clergie Vpon the hearing whereof his Majestie much distasting M. Crompton his assertions tooke occasion fully to enucliate that question touching the distinction of Bishops and Presbyters jure divino Beside the judgement of the primitive Church and consent of all ancient writers his Majestie much pressed the subscription of the Epistle to Titus and of the second Epistle to